TEXT: "_And Judas Iscariot._"--Mark 3:19.
There is something about the name of this miserable man which commands
our attention at once. There is a sort of fascination about his
wickedness, and when we read his story it is difficult to give it up
until we have come to its awful end. It is rather significant, it
would seem to me, that his name should come last in the list of the
Apostles, and the text, "And Judas Iscariot," would suggest to me not
only that his name was last, but that it was there for some special
reason, as I am sure we shall find out that it was. It is also
significant that the first name mentioned in the list of the Apostles
in this third chapter of Mark was Simon, who was surnamed Peter.
The first mentioned Apostle denied Jesus with an oath, the one last
referred to sold him for thirty pieces of silver and has gone into
eternity with the awful sin of murder charged against him. The
difference between the two is this: their sins were almost equally
great, but the first repented and the grace of God had its perfect work
in him and he was the object of Christ's forgiveness; the second was
filled with remorse without repentance and grace was rejected. The
first became one of the mightiest preachers in the world's history; the
second fills us with horror whenever we read the story of his awful
crime.
Different names affect us differently. One could not well think of
John without being impressed with the power of love; nor could one
consider Paul without being impressed first of all with his zeal and
then with his learning. Certainly one could not study Peter without
saying that his strongest characteristic was his enthusiasm. It is
helpful to know that the Spirit of God working with one who was a giant
intellectually and with one who was profane and ignorant accomplished
practically the same results, making them both, Paul and Peter, mighty
men whose ministry has made the world richer and better in every way.
But to think of Judas is always to shudder.
There is a kindred text in this same Gospel of Mark, but the emotions
it stirs are entirely different. The second text is, "And Peter." The
crucifixion is over, the Savior is in the tomb, poor Peter, a
broken-hearted man, is wandering through the streets of the City of the
King. He is at last driven to the company of the disciples, when
suddenly there rushes in upon them the woman who had been at the tomb,
and she exclaims, "He is risen, has gone over into Galilee and wants
his disciples to meet him." This was the angel's message to her. All
the disciples must have hurried to the door that they might hasten to
see their risen Lord--all save Peter. And then came the pathetic and
thrilling text, for the woman gave the message as Jesus gave it to the
angels and they to her, "Go tell his disciples--_and Peter_."
But this text, "And Judas Iscariot," brings to our recollection the
story of a man who lost his opportunity to be good and great; the
picture of one who was heartless in his betrayal, for within sight of
the Garden of Gethsemane he saluted Jesus with a hypocritical kiss; the
recollection of one in whose ears to-day in eternity there must be
heard the clinking sound of the thirty pieces of silver; and the
account of one who died a horrible death, all because sin had its way
with him and the grace of God was rejected.
The scene connected with his calling is significant. Mark tells us in
the third chapter of his Gospel that when Jesus saw the man with the
withered hand and healed him, he went out by the seaside and then upon
the mountain, and there called his Apostles round about him, gave them
their commission and sent them forth to do his bidding.
In Matthew the ninth chapter and the thirty-sixth to the thirty-eighth
verses, we are told that when he saw the multitudes he was moved with
compassion, and he commissioned the twelve and sent them forth that
they might serve as shepherds to the people who appeared to be
shepherdless. "Then saith he unto his disciples, The harvest truly is
plenteous, but the laborers are few; pray ye therefore the Lord of the
harvest, that he will send forth laborers into his harvest." And then
he sent the twelve forth. As a matter of fact the Scriptures
concerning Judas are not so very full, but there is a good outline, and
if one but takes the points presented and allows his imagination to
work in the least, there is a story which is thrilling in its awfulness.
The four Evangelists tell us of his call, and these are practically
identical in their statement except concerning his names. Matthew and
Mark call him the Betrayer; Luke speaks of him as a Traitor, while John
calls him a Devil. The next thing we learn concerning him is his
rebuke of the woman who came to render her service to Jesus as a proof
of her affection. In John the twelfth chapter, the fourth to the sixth
verse, we read, "Then saith one of his disciples, Judas Iscariot,
Simon's son, which should betray him, Why was not this ointment sold
for three hundred pence, and given to the poor? This he said, not that
he cared for the poor, but because he was a thief, and had the bag, and
bare what was put therein."
Next we hear of him bargaining with the enemies of Jesus for his
betrayal. The account is very full in Matthew, the twenty-sixth
chapter the fourteenth to the sixteenth verse. "Then one of the twelve
called Judas Iscariot, went unto the chief priests, and said unto them,
What will ye give me, and I will deliver him unto you? And they
covenanted with him for thirty pieces of silver. And from that time he
sought opportunity to betray him."
Then we are told of his delivering Jesus into the hands of his enemies,
in Matthew, the twenty-sixth chapter, the forty-seventh to the
forty-ninth verses: "And while he yet spake, lo, Judas, one of the
twelve, came, and with him a great multitude, with swords and staves,
from the chief priests and elders of the people. Now he that betrayed
him gave them a sign, saying, Whomsoever I shall kiss, that same is he:
hold him fast. And forthwith he came to Jesus, and said, Hail, Master;
and kissed him." And then finally comes his dreadful end, the account
of his remorse in Matthew, the twenty-seventh chapter, the third and
the fourth verses. "Then Judas, which had betrayed him, when he saw
that he was condemned, repented himself, and brought again the thirty
pieces of silver to the chief priests and elders, saying, I have sinned
in that I have betrayed the innocent blood. And they said, What is
that to us? see thou to that." And the statement of his suicide in
Matthew, the twenty-seventh chapter, the fifth verse, "And he cast down
the pieces of silver in the temple, and departed, and went and hanged
himself."
I
The natural question that comes to every student of the life of Judas
must be, "Why was he chosen?" but as Joseph Parker has said, "We may
well ask why were we chosen ourselves, knowing our hearts as we do and
appreciating our weakness as we must." It has been said that if we
study the Apostles we will find them representatives of all kinds of
human nature, which would go to show that if we but yield ourselves to
God, whatever we may be naturally, he can use us for his glory. It was
here that Judas failed. I have heard it said that Jesus did not know
Judas' real character and that he was surprised when Judas turned out
to be the disciple that he was; but let us have none of this spirit in
the consideration of Jesus Christ. Let no man in these days limit
Jesus' knowledge, for he is omniscient and knoweth all things. Let us
not forget what he said himself concerning Judas in John the thirteenth
chapter and the eighteenth verse, "I speak not of you all; I know whom
I have chosen; but that the Scripture may be fulfilled, He that eateth
bread with me hath lifted up his heel against me." Again, in the sixth
chapter and the seventieth verse, "Jesus answered them. Have not I
chosen you twelve, and one of you is a devil?" and finally, in the
sixth chapter and the sixty-fourth verse, "But there are some of you
that believe not. For Jesus knew from the beginning who they were that
believed not, and who should betray him."
There were others who might have been chosen in his stead. The
Apostles found two when in their haste they determined to fill the
vacancy made by his betrayal. Acts 1:23-26, "And they appointed two,
Joseph called Barsabas, who was surnamed Justus, and Matthias. And
they prayed, and said, Thou, Lord, which knowest the hearts of all men,
shew whether of these two thou hast chosen, that he may take part of
this ministry and apostleship, from which Judas by transgression fell,
that he might go to his own place. And they gave forth their lots; and
the lot fell upon Matthias, and he was numbered with the eleven
apostles."
It seems to me that there can be no reason for his having been called
of Christ except that he was to serve as a great warning to those of us
who have lived since his day. There are many such warnings in the
Scriptures.
Jonah was one. God said to him, "Go to Nineveh," and yet, with the
spirit of rebellion, he attempted to sail to Tarshish and we know his
miserable failure. Let it never be forgotten that if Nineveh is God's
choice for you, you can make no other port in safety. The sea will be
against you, the wind against you. It is hard indeed to struggle
against God.
Jacob was a warning. Deceiving his own father, his sons in turn
deceived him. May we never forget the Scripture which declares,
"Whatsoever a man soweth that shall he also reap."
Esau was a warning. Coming in from the hunt one day, weary with his
exertions, he detects the savory smell of the mess of pottage, and his
crafty brother says, "I will give you this for your birthright," which
was his right to be a priest in his household; a moment more and the
birthright is gone; and in the New Testament we are told he sought it
with tears and could find no place of repentance. But many a man has
sold his right to be the priest of his household for less than a mess
of pottage, and in a real sense it is true that things done cannot be
undone.
Saul was a warning. He was commanded to put to death Agag and the
flock, and he kept the best of all the flock and then lied to God's
messenger when he said that the work had been done as he was commanded.
He had no sooner said it than, behold, there was heard the bleating of
the sheep, and the lowing of the oxen. "Be sure your sin will find you
out."
The New Testament has many warnings like these in the Old, but Judas
surpasses them all. There is something about him that makes us shudder.
It is said that in Oberammergau, where the Passion Play is presented,
the man taking the character of Judas is always avoided afterwards. He
may have been ever so reputable a citizen, but he has been at least in
action a Judas, and that is enough.
I was once a pastor at Schuylerville, N. Y., where on the Burgoyne
surrender ground stands a celebrated monument. It is beautiful to look
upon. On one side of it in a niche is General Schuyler, and on the
other side, if I remember correctly, General Gates; on the third, in
the same sort of a niche, another distinguished general is to be seen,
but on the fourth the niche is vacant. When I asked the reason I was
told that "It is the niche which might have been filled by Benedict
Arnold had he not been a traitor."
The story of Judas is like this. He might have been all that God could
have approved of; he is throughout eternity a murderer, and all because
grace was rejected. Numerous lessons may be drawn from such a story.
Certain things might be said concerning hypocrisy, for he was in the
truest sense a hypocrite. Reference could be made to the fact that sin
is small in its beginnings, sure in its progress, terrific in its
ending, for at the beginning he was doubtless but an average man in
sin, possibly not so different from the others; but he rejected the
influence of Christ. Or, again, from such a character a thrilling
story could be told of the end of transgressors, for hard as may be the
way the end baffles description. Judas certainly tells us this.